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On the other hand, if the disciple is a dull person, the Jainas hold Anumana should contain more than the two limbs, Paksha and Hetu. Anumana, in such a case, should be three-limbed or five-limbed. The Jainas go even further and say that to convince a dull person, every proposition in a five-limbed syllogism should be followed by a premise, correcting it. Thus the Uttama or the best form of Anumana in the casc of a dull person should be ten-limbed. These tenlimbs of a Jaina syllogism are to be distinguished from the ten-limbs, mentioned by a particular class of Nyaya thinkers of the time of Vatsayana. These ten limbs are the five already admitted by Gautama and the following five. (1) Jijnaša or a desire to know the details of a vaguely known phenomenon. (2) Samsaya or doubt as to the real nature of a phenomenon. (3) Sakya-prapti or the ability of the knower to know the phenomenon and the capability of the evidence to plove it. (4) Prayojana or the necessity of determining the phenomenon. (5) Samsaya-vyudasa or the destruction of doubt. Valsayana pertinently remarks that these five are not really parts of a logical syllogism.
The characteristics of a real Sadhya have already been incidentaly noted. It remains now to be discussed what the Sadhya or the Proven is. To what does the
